At the same time, amidst the news of religious conversion, attacks on sadhus, atrocities of Dalits, it is becoming very necessary for Hindu society to move forward in the direction of social integration and solidarity, because there is a feeling of calling Dalits, tribals, etc. as non-Hindus.
Today something similar is present in the religion which was in front of Dasmaguru Guru Govind Singh Ji. Guruji formed the armies of Sarvasamaj and the Khalsa warriors stood up, then changed the history of the country. Even if we leave out all the varnas of our varna system, such as Brahmins, Kshatriyas, Vaishyas and Shudras, there is a large part of Hindu society, which remains the rest, that is not under the varna system.
Many of the classes that are outside it are in the form of a colorless society. Varna, a society whose Hindu religion remained intact for centuries and discharged important responsibilities such as military or agro-animal husbandry, their clear character could not be determined. He did not get the place in the society for which he was a real officer. Take the Vanvasi society for example. Forest dwellers have been priests of natural powers for centuries.
It has a tradition of worshiping the mother goddesses and simple symbols of Shiva. Tribal society Should have been included in the classification of Kshatriya, Vaishya, Shudra, but this did not happen. The advantage of the absence of this was that homogenous society developed there. The damage was that whenever social and religious problems arose, it became easy for the south to blame the Brahmin society.
That is why it was very easy for Periyar to run the anti-Brahmin movement. Which happened to the Kashmiri Pandits in January 1990, almost the same as the Namboodiri Brahmins in the 1950s-60s. In South India, which was a protected area for Islamic religion from Islamic invaders, Brahmins are today confined to the cities and temples of the cities. The colorless society also seems to be easily affected by the campaigns of conversion. It also cannot be ignored that efforts are being made to declare such societies as non-Hindu. It should be countered.
A colorless society which could have been the dominant force of Sanatan Dharma in the south was marginalized due to lack of foresight. Reddy in Andhra Pradesh, Nair in Kerala, Khondayat in Odisha, Ahom in Assam, etc. are the ruling-warring classes of Hindu society. Even after being Kshatriyot, he did not find any place in the Varna system. Maratha society was not considered as a Kshatriya by the Chitpavan Brahmins of Maharashtra, despite the Kshatriyot abilities among the all-time heroic castes of India. Kashi Sanatan Dharma left tribal society in some way colorless.
Due to this, complete adjustment of the Vanvasi society in the system of Varanasi could not be possible and a large forest dweller class despite being Hindu remained colorless. In the constitutional system, they were called Scheduled Tribes. The Vedic Sanatana Dharma extends to South India and reaches Rameswaram and then Sri Lanka.
The Brahmin society is in the main role in the south, but the rest of the society, despite discharging the responsibility of governance, commerce, agriculture, is colorless. A small part is considered a Shudra society due to service-related cleaning activities. There the society was not divided into Kshatriyas, Vaishyas, Shudras, but the entire society remained indistinguishable apart from the only Brahmin. This situation was good as well as bad.
The same system of north India. Gita Bhatt had coronated Shivaji as a Kshatriya, but his status remained the same. Marathe Vaishya or Shudra could not be Kshatriya, but could not be considered then. In today's social situation, they are in some way Hindus without color. In North India, Jats were not considered to be Kshatriyas by the Dharmadhikars even after all their combat capabilities, while Maharaja Surajmal's rule was seen by Delhi itself. The Kurmi Kshatriya society, which associated itself with the Marathas, also became like a colorless person. Similarly, our Gujjar society.
Hun, Kushan, Shaka Yavan, etc. were accommodated among the Kshatriyas, but their warriors remained to wait. Those who are outside the varna system often tried to categorize them with the Shudra society, but in the constitutional system, this colorless society has been adjusted mainly to the backward class.
It is good that the fetters of varna division are not lying in the feet of this class. Today this class is more than 40 percent of the country's population. This is the new protector class of Sanatan Dharma. The Kshatriyas protected the nation and religion by making continuous sacrifices throughout the long period of history, but today they are not the number that ever existed before. Campaigns of Islamic invaders and forced conversions could not be stopped even after centuries of struggle.
If at that time the Kshatriyat casteless society would have been given the responsibility of being initiated into the Kshatriya religion, then the country might never have reached the conditions of being defeated and fragmented. What did not happen then could be at least today? The enlightened people of the Hindu religion are taking decisions on all these social problems that they have not taken before. The time has come to make the Varna system from birth to birth again based on karma or karma.
Hindu society without varna, which was not given any role earlier, is now in a position to write a new history. In such a situation, it is necessary that he is picked up from the margins and brought to the main role for the discharge of national religion. The time has come to pave the way for this.